涌渗于上宜食咸者取其行土气以渗泄于下马莳曰中央戊己土其色黄脾亦属土故色亦黄张介宾曰咸从水化其气入肾骥案衍
义大豆有绿褐黑三种亦有大小两等别录味甘平逐水胀除胃中热蜀本注煮食之主温毒水肿日华子黑豆调中图经作豉极冷黄
卷及酱皆平食了勿食猪肉必壅气致死食医心镜理胃中热去身肿豉和炒食极热煮食之及作豉及酱平本味甘不言咸咸者或如
图经政和之说或煮及作豉酱以变其味如盐豉盐酱之类方能走肾也别录凡猪肉味苦不可久食食疗肉味苦微寒江猪平味酸周
礼食医豕宜稷注 猪味酸牝猪味苦兹云咸者当别有服法栗别录味咸温主益气浓肠胃补肾气孟诜生食治腰脚炒食令气壅图
经患风水气不宜食以其味咸也藿说文作HT
之少也诗小雅皎皎白驹食我肠藿仪礼公食大夫礼牛藿注藿豆叶尔雅释草HT 鹿
藿注今鹿豆也唐元稹诗野蔬充膳甘场藿本草未详
肾色黑宜食辛黄黍鸡肉桃葱皆辛
王冰曰肾性苦燥故食辛物而取其津润也吴昆曰肾苦燥急食辛张志聪曰肾色黑则其气喜润辛能开腠理致津液盖从革作
辛能通母之化原也马莳曰北方壬癸水其色黑肾亦属水故其色亦黑张介宾曰黄黍即糯小米北方谓之黄米骥案黍有丹黍白黍
黄黍多种别录味甘温无毒主益气补中孙真人曰黍肺之谷也肺病宜食今肾食者金水同源也鸡有多种性味不同丹雄鸡味甘微
温主女人崩中漏下赤白沃白雄鸡味酸乌雄鸡微温黑雌鸡味甘黄雌鸡味酸甘平肾食当宜乌黑者桃实别录味酸多食令人有热
桃核味苦甘平不言辛茎白皮味苦辛叶味苦辛平孙真人曰桃味辛肺病宜食葱实本经味辛温其茎白平可作汤图经有冬葱汉葱
胡葱 葱凡四种
辛散酸收甘缓苦坚咸软
王冰曰皆自然之气也然辛味苦味匪唯坚散而已辛亦能润能散苦亦能燥能泄脾苦湿急食苦以燥之肺苦气上逆急食苦以
泄之则其谓苦之燥泄也又曰肾苦燥急食辛以润之则其谓辛之濡润也吴昆曰此释五味之用张志聪曰此言发散涌泄之外而又
有或收或缓或坚或软之性善用者随其所利而行之马莳曰以辛主散酸主收甘主缓苦主坚咸主软故耳张介宾曰总言五味之用
药食皆然骥案此即总上五欲肝欲散急食辛肺欲收急食酸脾欲缓急食甘肾欲坚急食苦心欲软急食咸所谓五欲也
毒药攻邪
王冰曰药谓金玉土石草木菜果虫鱼鸟兽之类皆可以祛邪养正者也然辟邪安正惟毒乃能以其能然故通谓之毒药也新校
正去按本草下药为佐使主治病以应地多毒不可久服欲除寒热邪气破积聚愈疾者本下经故云毒药攻邪张志聪曰本草上药为
君主养命以应天无毒多服久服不伤人欲轻身益气不老延年者本上经中药为臣主养性以应人无毒有毒斟酌其宜欲遏病补虚
羸者本中经下药为佐使主治病以应地多毒不可久服欲除寒热邪气破积聚愈疾者本下经马莳曰彼补正气者必有取于良药治
邪气者必有取于毒药所以攻邪也五营运大论大毒治病十去其六常毒治病十去其七小毒治病十去其八此皆所谓毒药也又曰
无毒治病十去其九所谓良药也张介宾曰药以治病因毒为能所谓毒者以气味之有偏也盖气味之正者谷食之属是也所以养人
之正气气味之偏者药饵之属是也所以去人之邪气其为故也正以人之为病病在阴阳偏胜耳欲救其偏则为气味之偏者能之正
者不及也凡可辟邪安正者均可称为药毒故曰毒药攻邪骥案凡药能治疾攻邪皆有毒周礼医师聚毒药以供医事注毒药药之辛
苦者细辛苦参虽辛苦而无毒但有毒者多辛苦药中之有毒者谓巴豆野狼牙之类东洞吉益谓凡攻疾之具则药皆毒而疾医之司也
又谓药毒也而病毒也药毒而攻病毒所以瞑眩书曰若药不瞑眩厥疾不瘳
五谷为养
王冰曰谓粳米小豆麦大豆黄黍也张志聪曰谓黍稷稻麦菽以供养五藏之气马莳曰粳米小豆麦大豆黄黍之五谷所以养此
元气也张介宾曰养生气也骥案此即上大粳米小豆麦大豆黄黍之五谷也周礼疾医以五味五谷五药养其病注五谷麻黍稷麦豆
也此根据月令五方之谷此五谷据养疾而食之非必入于药分素问金匮真言东方青其谷麦南方赤其谷黍西方白其谷稻中央黄其
谷稷北方黑其谷豆此五谷又为麦黍稻稷豆五常政大论敷和谷麻升明谷麦备化谷稷审平谷稻静顺谷豆委和谷稷稻伏明谷豆
稻卑监谷豆麻从革谷麻麦涸流谷黍稷发生谷麻稻赫曦谷麦豆敦阜谷稷麻坚成谷稻黍流衍谷豆稷灵枢五味篇五谷粳米甘麻
酸大豆咸麦苦黄黍辛
五果为助
王冰曰谓桃李杏栗枣也张介宾曰助其养也骥案此即上文肝枣心李肺杏脾栗肾桃之五果灵枢五味篇五果枣甘李酸栗咸
杏苦桃辛按之金匮真言五方果五常政大论五岁果亦互异李时珍曰木实曰果熟则可食干则可脯疾苦可以备药以五味五色应
五藏
五畜为益
王冰曰谓牛羊豕犬鸡也张志聪曰补益五藏马莳曰益此元气张介宾曰益精血也骥案此五畜亦与金匮真言五常政大论不
同灵枢五味篇五畜牛甘犬酸豕咸羊苦鸡辛
五菜为充
王冰曰谓葵藿薤葱韭也新校正云按五常政大论大毒治病十去其六常毒治病十去其七小毒治病十去其八无毒治病十去
其九谷肉果菜食养尽之无使过之伤其正也张志聪曰充实于藏腑者也马莳曰充此元气张介宾曰实藏腑也骥案天中记五肉七
菜胜掩鹑 蜀都赋五肉七菜胜掩腥臊此言菜肉令人补也李时珍曰凡草木之可茹者谓之菜五菜所以辅佐谷气疏通壅滞是以
内则有训时医有方菜之于人补非小也灵枢五味篇五菜葵甘韭酸藿咸薤苦葱辛
气味合而服之以补精益气
王冰曰气为阳化味曰阴施气味合和则补益精气矣阴阳应象大论阳为气阴为味味归形形归气气归精精归化精食气形食
味又曰形不足者温之以气精不足者补之以味由是则补精益气其义可知新校正云按孙思邈云精以食气气养精以荣色形以食
味味养形以生力精顺五气以为灵也若食味不调则损形也是以圣人先用食禁以存性后制药物以防命气味温补以存精形此之
谓和合而服之以补精益气也张志聪曰此总结上文而言谷肉果菜皆有五气五味宜和合而食之无使偏胜以补益精气如偏食焦
苦之气味则增火化如偏食咸腐之物则增寒化经曰久而增气物化之常也气增而久夭之由也故宜气味和合而食之骥案李杲曰
物有升降浮沉化生长收藏成以配四时春生夏浮秋收冬藏土居中化是以味薄者升而生气薄者降而收气浓者浮而长味浓者沉
而藏气味平者化而成但言补之以辛甘温热及气味之薄者即助春夏之升浮即是泻秋冬收藏之药也在人之身肝心是矣但言补
之以酸苦咸寒及气味之浓者即补秋冬之降沉便是泻春夏生长之药也在人之身肺肾是矣淡味之药渗即是升泄即为降佐使诸
药者也明乎气味而合服之而补益之道得矣王好古曰辛散也而行之也横甘淡也而行之也上苦泄也而行之也下酸收也其性缩
咸软也其性舒能知性味服食无不宜也
此五者有辛酸甘苦咸各有所利或散或收或缓或急或坚或软四时五藏病随五味所宜也
王冰曰用五味而调五藏配肝以甘心以酸脾以咸肺以苦肾以辛者各随其宜欲缓欲收欲软欲泄欲散欲坚而为用非以相生
相养而为义也张志聪曰五者谓毒药谷畜菜果也言此五者皆有辛甘之发散有酸苦咸寒之涌泄又有辛散酸收苦坚咸软或随四
时之宜散宜收或随五藏之所苦所欲各随其所利而行之此篇论案五藏以知间甚死生之期审贵贱以施针砭药食之别盖九候之
病由五藏之所生马莳曰自毒药攻邪以下至此其间谷果畜菜五者各有五味各有散收缓急坚软之宜在因四时五藏之病随五味
所宜以异用耳盖至是而藏气法时之义无余蕴矣张介宾曰此总结上文五藏之气四时之用各有所利然变出不常则四时五藏因
病而药五味当随所宜也骥案王注配肝以甘者土木无忤也配心以酸者木生火也配脾以咸者水由地中行也配肺以苦者肺居膈
上上部法天也配肾以辛者金水同源也此五藏五味与岁气时药之说别是一义故藏气法时与金匮真言五常政等篇所举五谷五
畜互有不同
素问宣明五气篇五味所入酸入肝
王冰曰肝合木而味酸吴昆曰五味所入各以类从易所谓同气相求也张志聪曰胃者五藏六腑之海水谷皆入于胃五藏六腑
皆禀气于胃五味各走所喜酸先走肝苦先走心甘先走脾辛先走肺咸先走肾谷气津液已行营卫大通乃化糟粕以次传下东方生
风风生木木生酸酸生肝故味之酸者入肝以养肝气张介宾曰酸化从木骥案肝之本味酸与藏气法时食甘之义不同
辛入肺
王冰曰肺合金而味辛张志聪曰西方生燥燥生金金生辛辛生肺故味之辛者入肺以养肺气张介宾曰辛化从金骥案肺之本
味辛与藏气法时食苦之义不同
苦入心
王冰曰心合火而味苦张志聪曰南方生热热生火火生苦苦生心故味之苦者入心以养心气张介宾曰苦化从火骥案心之本
味苦与藏气法时食酸之义不同
咸入肾
王冰曰肾合水而味咸张志聪曰北方生寒寒生水水生咸咸生肾故味之咸者入肾以养肾气张介宾曰咸化从水骥案肾
之本味咸与藏气法时食辛之义不同
甘入脾
王冰曰脾合土而味甘也新校正云按太素又云淡入胃张志聪曰中央生湿湿生土土生甘甘生脾故味之甘者入脾以养脾气
张介宾曰甘化从土骥案脾之本味甘与藏气法时食咸之义不同
是谓五入
所谓五色者脾病者宜食 米饭牛肉葵枣
张介宾曰此下言藏病所宜之味也脾属土甘入脾故宜用此甘物
心病者宜食麦羊肉杏薤
张志聪曰心属火苦入心故宜用此苦物
肾病者宜食大豆黄卷猪肉栗藿
张介宾曰大豆黄卷大豆芽也肾属水咸入肾故宜用此咸物
肝病者宜食麻犬肉李韭
张介宾曰肝属木酸入肝故宜用此酸物
肺病者宜食黄黍鸡肉桃葱
张介宾曰肺属金辛入肺故宜食用此辛物此五节与五藏生成论之五合宣明五气篇之五入者意同皆用本藏之味以治本藏
之病也马莳曰此言五色与五味相宜而五藏之病各有所当用也黄色属土甘味属土脾亦属土故色之黄者宜甘而脾病者主脾气
不足宜食谷果畜菜之甘者以益之赤色属火苦味属火心亦属火故色之赤者宜苦而心病者主心气不足宜食谷果畜菜之苦者以
益之黑色属水咸味属水肾亦属水故色之黑者宜咸而肾病者主肾气不足宜食谷果畜菜之咸者以益之青色属木酸味属木肝亦
属木故色之青者宜酸而肝病者主肝气不足宜食谷果畜菜之酸者以益之白色属金辛味属金肺亦属金故色之白者宜辛而肺病
者主肺气不足宜食谷果畜菜之辛者以益之此即宣明五气论之所谓五入也余伯荣曰五谷为养五果为助五畜为益五菜为充气
味合而服之以补精益气是以五色合五味而各有所宜也五藏内合五行外合五色五味入胃各归所喜津液各走其道以养五藏故
五藏病者随五味所宜也
肝色青宜食甘 米饭牛肉枣葵皆甘心色赤宜食酸犬肉麻李韭皆酸脾色黄宜食咸大豆豕肉栗藿皆咸肺色白宜食苦麦羊
肉杏薤皆苦肾色黑宜食辛黄黍鸡肉桃葱皆辛
马莳曰此言五藏宜食之味皆自其所苦者而治之也素问藏气法时论肝苦急急食甘以缓之心苦缓急食酸以收之脾苦湿急
食苦以燥之肺苦气上逆急食苦以泄之肾苦燥急食辛以润之至末又云肝色青宜食甘粳米牛肉枣葵皆甘心色赤宜食酸小豆本
经作麻犬肉李韭皆酸肺色白宜食苦麦羊肉杏薤皆苦脾色黄宜食咸大豆豕肉栗藿皆咸肾色黑宜食辛黄黍鸡肉桃葱皆辛夫前
既曰脾苦湿急食苦以燥之而后乃云脾色黄宜食咸启元子云究斯宜食乃调机关之义也肾为胃关脾与胃合故假咸柔软以利其
关关利而胃气乃行胃行而谷气方化故脾之味与各藏不同此节与素问同张志聪曰藏气法时论肝苦急急食甘以缓之心苦缓急
食酸以收之脾苦湿急食苦以燥之肺苦气上逆急食苦以泄之肾苦燥急食辛以润之夫色者气之华也缓急燥湿藏气之不和也五
藏有五气之苦故宜五味以调之用阴而和阳也愚按脾苦湿急食苦以燥之而又曰脾色黄宜食咸大豆豕肉栗藿皆咸盖脾为阴中
之至阴而主湿土之气乃喜燥而恶寒湿者也故宜食苦以燥之然灌溉于四藏土气润湿而后乃流行故又宜食咸以润之是以玉机
真藏论脾者土也孤藏以灌四旁者也其来如水之流者此谓太过病在外故宜急食苦以燥之如鸟之喙者此谓不及病在中谓如
黔喙之属艮止而不行是以食咸以滋其润湿而灌溉也盖脾为土藏位居中央不得中和之气则有太过不及之分是以食味之有两
宜也
灵枢五音五味篇上征与右征同谷麦畜羊果杏手少阴藏心色赤味苦时夏
马莳曰上征右征者火音之人也故五谷五畜五果之内其麦羊杏皆属火宜火音之人用此以调之也张介宾曰此下五条言五
藏之里以合四时五色五味也张志聪曰此节以五谷五畜五果之五味调养五音之人及二十五变之人盖左右太少者从五音之所
变也上征者手少阴之人也右征者左右上下手足三阳之人也上征与右征同者举一而概四也盖四变之人本于五音之所出是以
五味调五音而四变之人亦调之以此五味也麦成于夏火之谷也巳午未会成火局羊乃火之畜也杏色赤而味苦心之果也经云五
谷为养五果为助五畜为益夫味归形气归精是以五音之形及二十五变之形不足者当补之以味也上征者在气为手少阴在藏为
心在色为赤在味为苦在时为夏此五音之所主也右征者以阴而变阳也仇汝霖曰按前后二篇并无针刺二字所谓调右手太阳上
涌泄于上部的病证适宜食用咸味食物，这是利用咸味能行土气以渗泄下部的作用。马莳说：中央戊己土，其色黄，脾也属土，所以颜色也是黄的。张介宾说：咸从水化，其气入肾。骥案：《衍义》记载大豆有绿、褐、黑三种，也有大小两等区别。《别录》记载大豆味甘平，能逐水胀，除胃中热。《蜀本注》记载煮食可主治温毒水肿。日华子记载黑豆能调中。《图经》记载制成豆豉极冷，黄色卷曲及酱皆平性。吃了后不要食猪肉，否则必致气机壅滞致死。《食医心镜》记载能理胃中热，去身肿。豆豉和炒食极热，煮食之及作豉及酱平性。《本经》言味甘不言咸，咸者或许如《图经》政和之说，或煮及作豉酱以变其味，如盐豉、盐酱之类方能走肾。《别录》凡猪肉味苦，不可久食。《食疗》记载肉味苦微寒，江猪平，味酸。《周礼·食医》记载豕宜稷。注：猪味酸，牝猪（母猪）味苦。这里说咸者，应当别有服法。
栗子，《别录》记载味咸温，主益气，浓肠胃，补肾气。孟诜记载生食治腰脚，炒食令气壅。《图经》记载患风水气不宜食，以其味咸也。藿，《说文》作“HT”之少也。《诗·小雅》：“皎皎白驹，食我肠藿。”《仪礼·公食大夫礼》牛藿注：藿是豆叶。《尔雅·释草》：“HT 鹿藿”，注：今鹿豆也。唐元稹诗：“野蔬充膳甘场藿。”本草未详。
肾色黑，适宜食用辛味食物。黄黍、鸡肉、桃、葱皆辛。王冰说：肾性苦燥，故食辛物而取其津润也。吴昆说：肾苦燥急，食辛。张志聪说：肾色黑则其气喜润，辛能开腠理，致津液，盖从革作辛，能通母之化原也。马莳说：北方壬癸水，其色黑，肾亦属水，故其色亦黑。张介宾说：黄黍即糯小米，北方谓之黄米。骥案：黍有丹黍、白黍、黄黍多种。《别录》记载味甘温无毒，主益气补中。孙真人说：黍肺之谷也，肺病宜食，今肾食者，金水同源也。鸡有多种，性味不同。丹雄鸡味甘微温，主女人崩中漏下、赤白沃。白雄鸡味酸。乌雄鸡微温。黑雌鸡味甘。黄雌鸡味酸甘平。肾食当宜乌黑者。桃实，《别录》记载味酸，多食令人有热。桃核味苦甘平，不言辛。茎白皮味苦辛。叶味苦辛平。孙真人说：桃味辛，肺病宜食。葱实，《本经》记载味辛温，其茎白平，可作汤。《图经》有冬葱、汉葱、胡葱、葱凡四种。
辛散，酸收，甘缓，苦坚，咸软。王冰说：皆自然之气也。然辛味、苦味匪唯坚散而已，辛亦能润能散，苦亦能燥能泄。脾苦湿，急食苦以燥之；肺苦气上逆，急食苦以泄之，则其谓苦之燥泄也。又曰：肾苦燥，急食辛以润之，则其谓辛之濡润也。吴昆说：此释五味之用。张志聪说：此言发散涌泄之外，而又有所谓或收或缓或坚或软之性，善用者随其所利而行之。马莳说：以辛主散，酸主收，甘主缓，苦主坚，咸主软，故耳。张介宾说：总言五味之用，药食皆然。骥案：此即总上五欲，肝欲散，急食辛；肺欲收，急食酸；脾欲缓，急食甘；肾欲坚，急食苦；心欲软，急食咸。所谓五欲也。
毒药攻邪。王冰说：药谓金玉土石草木菜果虫鱼鸟兽之类，皆可以祛邪养正者也。然辟邪安正，惟毒乃能，以其能然，故通谓之毒药也。新校正去按：本草下药为佐使，主治病以应地，多毒，不可久服。欲除寒热邪气，破积聚，愈疾者，本下经，故云毒药攻邪。张志聪说：本草上药为君主，养命以应天，无毒，多服久服不伤人，欲轻身益气不老延年者，本上经。中药为臣，主养性以应人，无毒有毒，斟酌其宜，欲遏病补虚羸者，本中经。下药为佐使，主治病以应地，多毒，不可久服，欲除寒热邪气，破积聚，愈疾者，本下经。马莳说：彼补正气者必有取于良药，治邪气者必有取于毒药，所以攻邪也。《五营运大论》曰：大毒治病，十去其六；常毒治病，十去其七；小毒治病，十去其八。此皆所谓毒药也。又曰：无毒治病，十去其九，所谓良药也。张介宾说：药以治病，因毒为能，所谓毒者，以气味之有偏也。盖气味之正者，谷食之属是也，所以养人之正气；气味之偏者，药饵之属是也，所以去人之邪气。其为故也，正以人之为病，病在阴阳偏胜耳。欲救其偏，则为气味之偏者能之，正者不及也。凡可辟邪安正者，均可称为药毒，故曰毒药攻邪。骥案：凡药能治疾攻邪，皆有毒。《周礼·医师》聚毒药以供医事，注：毒药，药之辛苦者。细辛、苦参虽辛苦而无毒，但有毒者多辛苦。药中之有毒者，谓巴豆、野狼牙之类。东洞吉益谓：凡攻疾之具，则药皆毒而疾医之司也。又谓：药毒也，而病毒也。药毒而攻病毒，所以瞑眩。《书》曰：若药不瞑眩，厥疾不瘳。
五谷为养。王冰说：谓粳米、小豆、麦、大豆、黄黍也。张志聪说：谓黍、稷、稻、麦、菽，以供养五藏之气。马莳说：粳米、小豆、麦、大豆、黄黍之五谷，所以养此元气也。张介宾说：养生气也。骥案：此即上大粳米、小豆、麦、大豆、黄黍之五谷也。《周礼·疾医》以五味、五谷、五药养其病，注：五谷，麻、黍、稷、麦、豆也。此根据月令五方之谷。此五谷据养疾而食之，非必入于药分。《素问·金匮真言》：东方青，其谷麦；南方赤，其谷黍；西方白，其谷稻；中央黄，其谷稷；北方黑，其谷豆。此五谷又为麦、黍、稻、稷、豆。《五常政大论》：敷和谷麻，升明谷麦，备化谷稷，审平谷稻，静顺谷豆，委和谷稷稻，伏明谷豆稻，卑监谷豆麻，从革谷麻麦，涸流谷黍稷，发生谷麻稻，赫曦谷麦豆，敦阜谷稷麻，坚成谷稻黍，流衍谷豆稷。《灵枢·五味篇》：五谷，粳米甘，麻酸，大豆咸，麦苦，黄黍辛。
五果为助。王冰说：谓桃、李、杏、栗、枣也。张介宾说：助其养也。骥案：此即上文肝枣、心李、肺杏、脾栗、肾桃之五果。《灵枢·五味篇》：五果，枣甘，李酸，栗咸，杏苦，桃辛。按之《金匮真言》五方果、《五常政大论》五岁果亦互异。李时珍曰：木实曰果，熟则可食，干则可脯，疾苦可以备药，以五味五色应五藏。
五畜为益。王冰说：谓牛、羊、豕、犬、鸡也。张志聪说：补益五藏。马莳说：益此元气。张介宾说：益精血也。骥案：此五畜亦与《金匮真言》、《五常政大论》不同。《灵枢·五味篇》：五畜，牛甘，犬酸，豕咸，羊苦，鸡辛。
五菜为充。王冰说：谓葵、藿、薤、葱、韭也。新校正云：按《五常政大论》：大毒治病，十去其六；常毒治病，十去其七；小毒治病，十去其八；无毒治病，十去其九。谷肉果菜，食养尽之，无使过之，伤其正也。张志聪说：充实于藏腑者也。马莳说：充此元气。张介宾说：实藏腑也。骥案：《天中记》：五肉七菜，胜掩鹑。《蜀都赋》：五肉七菜，胜掩腥臊。此言菜肉令人补也。李时珍曰：凡草木之可茹者谓之菜。五菜所以辅佐谷气，疏通壅滞，是以内则有训，时医有方，菜之于人补非小也。《灵枢·五味篇》：五菜，葵甘，韭酸，藿咸，薤苦，葱辛。
气味合而服之，以补精益气。王冰说：气为阳化，味曰阴施，气味合和则补益精气矣。《阴阳应象大论》：阳为气，阴为味。味归形，形归气，气归精，精归化，精食气，形食味。又曰：形不足者，温之以气；精不足者，补之以味。由是则补精益气，其义可知。新校正云：按孙思邈云：精以食气，气养精以荣色；形以食味，味养形以生力。精顺五气以为灵也。若食味不调，则损形也。是以圣人先用食禁以存性，后制药物以防命，气味温补以存精，形此之谓和合而服之，以补精益气也。张志聪说：此总结上文而言，谷肉果菜皆有五气五味，宜和合而食之，无使偏胜，以补益精气。如偏食焦苦之气味，则增火化；如偏食咸腐之物，则增寒化。经曰：久而增气，物化之常也。气增而久，夭之由也。故宜气味和合而食之。骥案：李杲曰：物有升降浮沉，化生长收藏，成以配四时。春生夏浮，秋收冬藏，土居中化。是以味薄者升而生气，薄者降而收；气浓者浮而长，味浓者沉而藏；气味平者化而成。但言补之以辛甘温热及气味之薄者，即助春夏之升浮，即是泻秋冬收藏之药也，在人之身肝心是矣。但言补之以酸苦咸寒及气味之浓者，即补秋冬之降沉，便是泻春夏生长之药也，在人之身肺肾是矣。淡味之药，渗即是升，泄即为降，佐使诸药者也。明乎气味而合服之，而补益之道得矣。王好古曰：辛散也，而行之也横；甘淡也，而行之也上；苦泄也，而行之也下；酸收也，其性缩；咸软也，其性舒。能知性味，服食无不宜也。
此五者，有辛酸甘苦咸，各有所利，或散或收或缓或急或坚或软。四时五藏病，随五味所宜也。王冰说：用五味而调五藏，配肝以甘，心以酸，脾以咸，肺以苦，肾以辛者，各随其宜，欲缓欲收欲软欲泄欲散欲坚而为用，非以相生相养而为义也。张志聪说：五者谓毒药、谷、畜、菜、果也。言此五者皆有辛甘之发散，有酸苦咸寒之涌泄，又有辛散、酸收、苦坚、咸软，或随四时之宜散宜收，或随五藏之所苦所欲，各随其所利而行之。此篇论案五藏以知间甚死生之期，审贵贱以施针砭药食之别，盖九候之病由五藏之所生。马莳说：自毒药攻邪以下至此，其间谷果畜菜五者各有五味，各有散收缓急坚软之宜，在因四时五藏之病，随五味所宜以异用耳。盖至是而藏气法时之义无余蕴矣。张介宾说：此总结上文五藏之气、四时之用，各有所利，然变出不常，则四时五藏因病而药，五味当随所宜也。骥案：王注配肝以甘者，土木无忤也；配心以酸者，木生火也；配脾以咸者，水由地中行也；配肺以苦者，肺居膈上，上部法天也；配肾以辛者，金水同源也。此五藏五味与岁气时药之说别是一义，故藏气法时与金匮真言、五常政等篇所举五谷五畜互有不同。
《素问·宣明五气篇》：五味所入，酸入肝。王冰说：肝合木而味酸。吴昆说：五味所入，各以类从，《易》所谓同气相求也。张志聪说：胃者五藏六腑之海，水谷皆入于胃，五藏六腑皆禀气于胃。五味各走所喜，酸先走肝，苦先走心，甘先走脾，辛先走肺，咸先走肾。谷气津液已行，营卫大通，乃化糟粕以次传下。东方生风，风生木，木生酸，酸生肝，故味之酸者入肝以养肝气。张介宾说：酸化从木。骥案：肝之本味酸，与藏气法时食甘之义不同。
辛入肺。王冰说：肺合金而味辛。张志聪说：西方生燥，燥生金，金生辛，辛生肺，故味之辛者入肺以养肺气。张介宾说：辛化从金。骥案：肺之本味辛，与藏气法时食苦之义不同。
苦入心。王冰说：心合火而味苦。张志聪说：南方生热，热生火，火生苦，苦生心，故味之苦者入心以养心气。张介宾说：苦化从火。骥案：心之本味苦，与藏气法时食酸之义不同。
咸入肾。王冰说：肾合水而味咸。张志聪说：北方生寒，寒生水，水生咸，咸生肾，故味之咸者入肾以养肾气。张介宾说：咸化从水。骥案：肾之本味咸，与藏气法时食辛之义不同。
甘入脾。王冰说：脾合土而味甘也。新校正云：按《太素》又云淡入胃。张志聪说：中央生湿，湿生土，土生甘，甘生脾，故味之甘者入脾以养脾气。张介宾说：甘化从土。骥案：脾之本味甘，与藏气法时食咸之义不同。
是谓五入。所谓五色者：脾病者宜食米饭、牛肉、葵、枣。张介宾说：此下言藏病所宜之味也。脾属土，甘入脾，故宜用此甘物。心病者宜食麦、羊肉、杏、薤。张志聪说：心属火，苦入心，故宜用此苦物。肾病者宜食大豆黄卷、猪肉、栗、藿。张介宾说：大豆黄卷，大豆芽也。肾属水，咸入肾，故宜用此咸物。肝病者宜食麻、犬肉、李、韭。张介宾说：肝属木，酸入肝，故宜用此酸物。肺病者宜食黄黍、鸡肉、桃、葱。张介宾说：肺属金，辛入肺，故宜食用此辛物。此五节与五藏生成论之五合、宣明五气篇之五入者意同，皆用本藏之味以治本藏之病也。马莳说：此言五色与五味相宜，而五藏之病各有所当用也。黄色属土，甘味属土，脾亦属土，故色之黄者宜甘，而脾病者主脾气不足，宜食谷果畜菜之甘者以益之。赤色属火，苦味属火，心亦属火，故色之赤者宜苦，而心病者主心气不足，宜食谷果畜菜之苦者以益之。黑色属水，咸味属水，肾亦属水，故色之黑者宜咸，而肾病者主肾气不足，宜食谷果畜菜之咸者以益之。青色属木，酸味属木，肝亦属木，故色之青者宜酸，而肝病者主肝气不足，宜食谷果畜菜之酸者以益之。白色属金，辛味属金，肺亦属金，故色之白者宜辛，而肺病者主肺气不足，宜食谷果畜菜之辛者以益之。此即宣明五气论之所谓五入也。余伯荣曰：五谷为养，五果为助，五畜为益，五菜为充，气味合而服之，以补精益气，是以五色合五味而各有所宜也。五藏内合五行，外合五色，五味入胃，各归所喜，津液各走其道以养五藏，故五藏病者随五味所宜也。
肝色青，宜食甘。米饭、牛肉、枣、葵皆甘。心色赤，宜食酸。犬肉、麻、李、韭皆酸。脾色黄，宜食咸。大豆、豕肉、栗、藿皆咸。肺色白，宜食苦。麦、羊肉、杏、薤皆苦。肾色黑，宜食辛。黄黍、鸡肉、桃、葱皆辛。马莳说：此言五藏宜食之味，皆自其所苦者而治之也。《素问·藏气法时论》：肝苦急，急食甘以缓之；心苦缓，急食酸以收之；脾苦湿，急食苦以燥之；肺苦气上逆，急食苦以泄之；肾苦燥，急食辛以润之。至末又云：肝色青，宜食甘，粳米、牛肉、枣、葵皆甘；心色赤，宜食酸，小豆（《本经》作麻）、犬肉、李、韭皆酸；肺色白，宜食苦，麦、羊肉、杏、薤皆苦；脾色黄，宜食咸，大豆、豕肉、栗、藿皆咸；肾色黑，宜食辛，黄黍、鸡肉、桃、葱皆辛。夫前既曰脾苦湿，急食苦以燥之，而后乃云脾色黄，宜食咸。启元子云：究斯宜食，乃调机关之义也。肾为胃关，脾与胃合，故假咸柔软以利其关，关利而胃气乃行，胃行而谷气方化，故脾之味与各藏不同。此节与《素问》同。张志聪说：《藏气法时论》：肝苦急，急食甘以缓之；心苦缓，急食酸以收之；脾苦湿，急食苦以燥之；肺苦气上逆，急食苦以泄之；肾苦燥，急食辛以润之。夫色者，气之华也。缓急燥湿，藏气之不和也。五藏有五气之苦，故宜五味以调之，用阴而和阳也。愚按：脾苦湿，急食苦以燥之，而又曰脾色黄，宜食咸，大豆、豕肉、栗、藿皆咸。盖脾为阴中之至阴，而主湿土之气，乃喜燥而恶寒湿者也，故宜食苦以燥之。然灌溉于四藏，土气润湿而后乃流行，故又宜食咸以润之。是以《玉机真藏论》：脾者土也，孤藏以灌四旁者也。其来如水之流者，此谓太过，病在外，故宜急食苦以燥之；如鸟之喙者，此谓不及，病在中，谓如黔喙之属，艮止而不行，是以食咸以滋其润湿而灌溉也。盖脾为土藏，位居中央，不得中和之气，则有太过不及之分，是以食味之有两宜也。
《灵枢·五音五味篇》：上征与右征同，谷麦，畜羊，果杏，手少阴藏心，色赤，味苦，时夏。马莳说：上征、右征者，火音之人也。故五谷、五畜、五果之内，其麦、羊、杏皆属火，宜火音之人用此以调之也。张介宾说：此下五条言五藏之里以合四时、五色、五味也。张志聪说：此节以五谷、五畜、五果之五味调养五音之人及二十五变之人，盖左右太少者从五音之所变也。上征者，手少阴之人也；右征者，左右上下手足三阳之人也。上征与右征同者，举一而概四也。盖四变之人本于五音之所出，是以五味调五音，而四变之人亦调之以此五味也。麦成于夏，火之谷也；巳午未会成火局；羊乃火之畜也；杏色赤而味苦，心之果也。经云：五谷为养，五果为助，五畜为益。夫味归形，气归精，是以五音之形及二十五变之形不足者，当补之以味也。上征者在气为手少阴，在藏为心，在色为赤，在味为苦，在时为夏，此五音之所主也。右征者，以阴而变阳也。仇汝霖曰：按前后二篇并无针刺二字，所谓调右手太阳上……
For conditions where effusion and seepage occur in the upper part, it is appropriate to consume salty foods. This utilizes the property of saltiness to move Earth Qi and facilitate drainage downward. Ma Shi stated: The central Wu-Ji Earth has a yellow color; the Spleen also belongs to Earth, thus its color is also yellow. Zhang Jiebin stated: Saltiness transforms from Water; its Qi enters the Kidney. Ji's commentary: *Yanyi* records that soybeans come in green, brown, and black varieties, and in two sizes. *Bielu* records that soybeans have a sweet and neutral taste, can drive out water distension, and remove heat in the stomach. *Shuben Zhu* records that boiling and eating them treats main toxic edema. Rihua Zi recorded that black beans regulate the middle. *Tujing* recorded that when made into douzhi (fermented soybean paste), they are extremely cold; yellow curled ones and sauces are neutral. One should not eat pork after consuming them, as this will cause Qi stagnation leading to death. *Shiyi Xinjing* recorded that they regulate heat in the stomach and remove body swelling. Douzhi eaten stir-fried is extremely hot; boiled or made into paste/sauce is neutral. *Benjing* mentions sweet taste but not salty; the salty nature might be like the Zhenghe theory in *Tujing*, or achieved by boiling or making into salted douzhi/salt sauce, which can then enter the Kidney. *Bielu* states that pork has a bitter taste and should not be consumed for long periods. *Shiliao* records meat is bitter and slightly cold; Jiang pig is neutral with a sour taste. *Zhou Li · Shi Yi* states that pigs should be paired with jizi (millet). Annotation: Pig meat is sour; female pigs are bitter. Here, regarding saltiness, there should be specific methods of administration.
Chestnuts: *Bielu* records a salty and warm taste, benefiting Qi, thickening the intestines and stomach, and tonifying Kidney Qi. Meng Shen recorded that raw consumption treats waist and leg issues, while stir-fried consumption causes Qi stagnation. *Tujing* recorded that those with wind-water qi should avoid eating them due to their salty nature. Huo (soybean leaves): *Shuowen* writes "HT" meaning less. *Shi Xiao Ya*: "Bright white foal, eats my intestinal huos." *Yi Li · Gong Shi Da Fu Li* annotation on Niu Huo: Huo refers to soybean leaves. *Erya Shi Cao*: "HT Lu Huo," annotation: now known as Lu Dou (deer bean). Tang Yuan Zhen's poem: "Wild vegetables fill the meal, sweet field huos." Materia Medica details are unclear.
The Kidney's color is black; it is appropriate to consume pungent foods. Yellow millet, chicken meat, peaches, and scallions are all pungent. Wang Bing stated: The Kidney nature dislikes dryness, so consuming pungent items utilizes their moisture and lubrication. Wu Kun stated: The Kidney dislikes dryness and urgency; consume pungent substances. Zhang Zhicong stated: Since the Kidney's color is black, its Qi prefers moisture; pungency opens the cou li (pores) and promotes fluid secretion, essentially transforming through metal to generate pungency, connecting to the source of the mother element. Ma Shi stated: The North Ren-Gui Water has a black color; the Kidney also belongs to Water, thus its color is black. Zhang Jiebin stated: Huang Shu (yellow millet) is glutinous small millet, called Huang Mi in the north. Ji's commentary: There are various types of Shu, including red, white, and yellow. *Bielu* records a sweet and warm, non-toxic taste, benefiting Qi and tonifying the middle. Sun Simiao stated: Shu is the grain of the Lung; suitable for Lung diseases. Now, for Kidney consumption, Metal and Water share the same source. Chickens vary in type and flavor. Red rooster chickens have a sweet and slightly warm taste, treating women's metrorrhagia, leukorrhea, and red/white discharges. White rooster chickens are sour. Black rooster chickens are slightly warm. Black hen chickens are sweet. Yellow hen chickens are sour and sweet-neutral. For Kidney consumption, black ones are preferred. Peach fruits: *Bielu* records a sour taste; excessive consumption causes heat. Peach kernels are bitter, sweet, and neutral, not explicitly pungent. Stem bark is bitter and pungent. Leaves are bitter and pungent-neutral. Sun Simiao stated: Peaches are pungent, suitable for Lung diseases. Scallion fruits: *Benjing* records a pungent and warm taste; stems and white parts are neutral and can make decoctions. *Tujing* lists winter scallions, Han scallions, Hu scallions, and general scallions, four types in total.
Pungency disperses, sourness astringes, sweetness moderates, bitterness hardens, saltiness softens. Wang Bing stated: These are natural Qi properties. However, pungency and bitterness do more than just harden and disperse; pungency can also moisten and disperse, bitterness can also dry and drain. The Spleen dislikes dampness; urgently consume bitterness to dry it. The Lung dislikes upward reversal of Qi; urgently consume bitterness to drain it. This refers to the drying and draining effects of bitterness. Also: The Kidney dislikes dryness; urgently consume pungency to moisten it. This refers to the moisturizing effect of pungency. Wu Kun stated: This explains the uses of the five flavors. Zhang Zhicong stated: Beyond dispersion and drainage, there are properties of astringing, moderating, hardening, and softening. Skillful users act according to what is beneficial. Ma Shi stated: Pungency governs dispersion, sourness governance astringence, sweetness moderation, bitterness hardening, saltiness softening. Zhang Jiebin stated: This summarizes the use of the five flavors, applicable to both medicine and food. Ji's commentary: This summarizes the Five Desires: Liver desires dispersion, urgently consume pungency; Lung desires astringence, urgently consume sourness; Spleen desires moderation, urgently consume sweetness; Kidney desires hardening, urgently consume bitterness; Heart desires softening, urgently consume saltiness. These are the so-called Five Desires.
Poisonous drugs attack pathogens. Wang Bing stated: Drugs refer to metals, stones, earth, plants, vegetables, fruits, insects, fish, birds, and beasts, all capable of dispelling pathogens and nourishing righteousness. However, only poison can dispel evil and stabilize righteousness, hence they are collectively called poisonous drugs. New correction notes: In Materia Medica, lower-grade drugs serve as assistants, treat diseases corresponding to Earth, are often toxic, and should not be taken long-term. To remove cold-heat pathogens, break accumulations, and cure diseases, one follows the Lower Classic, hence "poisonous drugs attack pathogens." Zhang Zhicong stated: Upper-grade drugs are sovereigns, nourish life corresponding to Heaven, are non-toxic, and safe for long-term use to lighten the body, benefit Qi, prevent aging, and extend years, following the Upper Classic. Middle-grade drugs are ministers, nourish nature corresponding to Humanity, varying in toxicity, used to suppress disease and tonify deficiency, following the Middle Classic. Lower-grade drugs are assistants, treat diseases corresponding to Earth, are often toxic, and should not be taken long-term, following the Lower Classic. Ma Shi stated: Those tonifying righteous Qi must rely on good medicines; those treating pathogenic Qi must rely on poisonous drugs, hence attacking pathogens. *Wu Yun Yan Da Lun* states: Great poison treats disease, removing six-tenths; common poison removes seven-tenths; slight poison removes eight-tenths. These are poisonous drugs. Also: Non-toxic drugs remove nine-tenths, called good medicines. Zhang Jiebin stated: Drugs treat disease because of their "poisonous" nature, meaning their biased flavors and aromas. Correct flavors/aromas belong to grains and foods, nourishing righteous Qi; biased flavors/aromas belong to medicinal herbs, removing pathogenic Qi. Disease arises from Yin-Yang imbalance. To correct bias, biased flavors/aromas are needed, as correct ones are insufficient. Anything that dispels evil and stabilizes righteousness can be called drug-poison, hence "poisonous drugs attack pathogens." Ji's commentary: All drugs that treat disease and attack pathogens possess toxicity. *Zhou Li · Yi Shi* gathers poisonous drugs for medical use; annotation: poisonous drugs are pungent and bitter substances. Xi Xin and Ku Shen are pungent/bitter but non-toxic, though most toxic drugs are pungent/bitter. Toxic drugs include Ba Dou and Ye Lang Ya. Dongdong Ji Yi stated: All tools for attacking disease are drugs, managed by physicians. Also: Drug poison attacks virus poison, causing dizziness (*mingxuan*). *Book of Documents* states: If the drug does not cause dizziness, the severe disease will not heal.
Five grains provide nourishment. Wang Bing stated: Glutinous rice, adzuki beans, wheat, soybeans, and yellow millet. Zhang Zhicong stated: Millet, broomcorn millet, rice, wheat, and beans nourish the Qi of the five Zang organs. Ma Shi stated: These five grains nourish primordial Qi. Zhang Jiebin stated: They nourish vital Qi. Ji's commentary: These are the five grains mentioned earlier. *Zhou Li · Ji Yi* uses five flavors, five grains, and five medicines to nourish illness; annotation: five grains are hemp, millet, broomcorn millet, wheat, and beans. This is based on the grains of the five directions in *Yueling*. These five grains are for nourishing illness, not necessarily for herbal formulas. *Su Wen · Jin Gui Zhen Yan*: East Green, grain Wheat; South Red, grain Millet; West White, grain Rice; Center Yellow, grain Broomcorn Millet; North Black, grain Beans. Another set: Wheat, Millet, Rice, Broomcorn Millet, Beans. *Wu Chang Zheng Da Lun*: Fu He grain Hemp, Sheng Ming grain Wheat, Bei Hua grain Broomcorn Millet, Shen Ping grain Rice, Jing Shun grain Beans, Wei He grain Broomcorn Millet/Rice, Fu Ming grain Beans/Rice, Bei Jian grain Beans/Hemp, Cong Ge grain Hemp/Wheat, He Liu grain Millet/Broomcorn Millet, Fa Sheng grain Hemp/Rice, He Xi grain Wheat/Beans, Dun Fu grain Broomcorn Millet/Hemp, Jian Cheng grain Rice/Millet, Liu Yan grain Beans/Broomcorn Millet. *Ling Shu · Wu Wei Pian*: Five Grains: Glutinous rice sweet, hemp sour, soybeans salty, wheat bitter, yellow millet pungent.
Five fruits provide assistance. Wang Bing stated: Peaches, plums, apricots, chestnuts, and dates. Zhang Jiebin stated: They assist nourishment. Ji's commentary: These correspond to Liver-dates, Heart-plums, Lung-apricots, Spleen-chestnuts, Kidney-peaches from the previous text. *Ling Shu · Wu Wei Pian*: Five Fruits: Dates sweet, plums sour, chestnuts salty, apricots bitter, peaches pungent. According to *Jin Gui Zhen Yan* and *Wu Chang Zheng Da Lun*, these vary. Li Shizhen stated: Fruit of trees is called Guo; ripe for eating, dried for preserves, useful for illness preparation, matching five flavors and colors to five Zang organs.
Five animals provide benefits. Wang Bing stated: Cattle, sheep, pigs, dogs, and chickens. Zhang Zhicong stated: Tonify the five Zang organs. Ma Shi stated: Benefit primordial Qi. Zhang Jiebin stated: Benefit essence and blood. Ji's commentary: These five animals differ from *Jin Gui Zhen Yan* and *Wu Chang Zheng Da Lun*. *Ling Shu · Wu Wei Pian*: Five Animals: Cattle sweet, dog sour, pig salty, sheep bitter, chicken pungent.
Five vegetables provide fullness. Wang Bing stated: Malva, huos, wild leeks, scallions, and garlic chives. New correction notes: According to *Wu Chang Zheng Da Lun*: Great poison removes six-tenths; common poison seven-tenths; slight poison eight-tenths; non-toxic nine-tenths. Grain, meat, fruit, and vegetable dietary therapy completes treatment without overdoing it to harm righteousness. Zhang Zhicong stated: They fill the Zang and Fu organs. Ma Shi stated: Fill primordial Qi. Zhang Jiebin stated: Solidify Zang and Fu organs. Ji's commentary: *Tian Zhong Ji*: Five meats and seven vegetables cover poultry. *Shu Du Fu*: Five meats and seven vegetables cover fishy odors. This implies vegetables and meat are beneficial. Li Shizhen stated: Edible plants are called Cai. Five vegetables assist grain Qi and unblock stagnation, hence internal teachings and contemporary prescriptions value them greatly. *Ling Shu · Wu Wei Pian*: Five Vegetables: Malva sweet, garlic chives sour, huos salty, wild leeks bitter, scallions pungent.
Consuming flavors and aromas together supplements essence and Qi. Wang Bing stated: Qi transforms Yang, flavors apply Yin. Harmonizing flavor and aroma supplements essence and Qi. *Yin Yang Ying Xiang Da Lun*: Yang is Qi, Yin is Flavor. Flavor returns to form, form returns to Qi, Qi returns to essence, essence returns to transformation. Essence feeds on Qi, form feeds on flavor. Also: For deficiency of form, warm with Qi; for deficiency of essence, tonify with flavor. Thus, supplementing essence and Qi is understood. New correction notes: Sun Simiao stated: Essence feeds on Qi, Qi nourishes essence to luster complexion; form feeds on flavor, flavor nourishes form to generate strength. Essence aligns with five Qi to become spiritual. If flavor intake is unregulated, form is damaged. Therefore, sages first use dietary taboos to preserve nature, then prepare drugs to protect life, using warm-tonic flavors/aromas to preserve essence and form. This is harmonious consumption to supplement essence and Qi. Zhang Zhicong stated: Summarizing above, grains, meats, fruits, and vegetables all have five Qi and flavors; they should be eaten in harmony to avoid excess and supplement essence and Qi. Excessive bitter-charred flavors increase Fire transformation; excessive salty-fermented foods increase Cold transformation. Classic states: Long-term consumption increases Qi, a normal transformation. Prolonged Qi increase leads to premature death. Thus, harmonious consumption is advised. Ji's commentary: Li Gao stated: Substances have ascending, descending, floating, sinking transformations matching seasons: Spring birth, Summer float, Autumn harvest, Winter store, Earth center transformation. Thin flavors ascend to generate Qi; thin Qi descend to harvest. Dense Qi float to grow; dense flavors sink to store. Neutral flavors transform to complete. Tonifying with pungent-sweet-warm-hot and thin flavors aids Spring-Summer ascent/floating, acting as draining Autumn-Winter storage drugs, corresponding to Liver-Heart in the body. Tonifying with sour-bitter-salty-cold and dense flavors aids Autumn-Winter descent/sinking, acting as draining Spring-Summer growth drugs, corresponding to Lung-Kidney in the body. Bland-draining drugs ascend; draining-descending drugs assist. Understanding flavors/aromas and combining them achieves supplementation. Wang Haogu stated: Pungency disperses, moving horizontally; Sweet-bland moves upward; Bitter drains, moving downward; Sour astringes, contracting nature; Saltiness softens, expanding nature. Knowing nature and flavor ensures proper consumption.
These five categories have pungent, sour, sweet, bitter, and salty tastes, each with specific benefits: dispersing, astringing, moderating, urgent, hardening, or softening. Diseases of the four seasons and five Zang organs follow the suitability of the five flavors. Wang Bing stated: Using five flavors to regulate five Zang organs: pairing Liver with sweet, Heart with sour, Spleen with salty, Lung with bitter, Kidney with pungent, each according to suitability for moderating, astringing, softening, draining, dispersing, or hardening, not based on generation/nourishment principles. Zhang Zhicong stated: The five categories refer to poisonous drugs, grains, animals, vegetables, and fruits. They all have pungent-sweet dispersion and sour-bitter-salty-cold effusion/drainage, plus pungent-dispersing, sour-astringing, bitter-hardening, saltiness-softening properties. Depending on seasons, disperse or astringe; depending on Zang organ distress/desire, act according to benefit. This chapter discusses Zang organs to know severity/death timing, assessing status for acupuncture/drug-food differentiation, as Nine Pulse diseases originate from Zang organs. Ma Shi stated: From "poisonous drugs attack pathogens" to here, the five categories of grains, fruits, animals, and vegetables have five flavors and dispersion/astringence/moderation/urgency/hardening/softening suitability, varying by season and Zang organ disease. Thus, the meaning of Zang Qi Law of Time is fully expressed. Zhang Jiebin stated: Summarizing Zang Qi and Seasonal Use, each has benefits. However, changes are unpredictable, so seasonal/Zang organ diseases require drugs, and five flavors should suit the condition. Ji's commentary: Wang's note pairs Liver with sweet (Earth-Wood harmony); Heart with sour (Wood generates Fire); Spleen with salty (Water flows through Earth); Lung with bitter (Lung is high, imitating Heaven); Kidney with pungent (Metal-Water shared source). This Zang-Flavor pairing differs from annual climate/time-drug theories, explaining discrepancies between *Zang Qi Fa Shi*, *Jin Gui Zhen Yan*, and *Wu Chang Zheng Da Lun* regarding grains and animals.
*Suo Wen · Xuan Ming Wu Qi Pian*: Five Flavors Enter: Sour enters Liver. Wang Bing stated: Liver combines with Wood and sour taste. Wu Kun stated: Five flavors enter according to category, as per *I Ching*: similar Qi seeks each other. Zhang Zhicong stated: Stomach is the sea of Zang and Fu organs; water and grain enter Stomach, Zang and Fu derive Qi from Stomach. Five flavors go to their preferences: Sour first goes to Liver, Bitter to Heart, Sweet to Spleen, Pungent to Lung, Salty to Kidney. After grain Qi and fluids circulate, Ying and Wei flow freely, waste is transformed and transmitted down. East generates Wind, Wind generates Wood, Wood generates Sour, Sour generates Liver. Thus, sour flavors enter Liver to nourish Liver Qi. Zhang Jiebin stated: Sour transforms from Wood. Ji's commentary: Liver's inherent sour taste differs from *Zang Qi Fa Shi*'s recommendation of sweet food.
Pungent enters Lung. Wang Bing stated: Lung combines with Metal and pungent taste. Zhang Zhicong stated: West generates Dryness, Dryness generates Metal, Metal generates Pungent, Pungent generates Lung. Thus, pungent flavors enter Lung to nourish Lung Qi. Zhang Jiebin stated: Pungent transforms from Metal. Ji's commentary: Lung's inherent pungent taste differs from *Zang Qi Fa Shi*'s recommendation of bitter food.
Bitter enters Heart. Wang Bing stated: Heart combines with Fire and bitter taste. Zhang Zhicong stated: South generates Heat, Heat generates Fire, Fire generates Bitter, Bitter generates Heart. Thus, bitter flavors enter Heart to nourish Heart Qi. Zhang Jiebin stated: Bitter transforms from Fire. Ji's commentary: Heart's inherent bitter taste differs from *Zang Qi Fa Shi*'s recommendation of sour food.
Salty enters Kidney. Wang Bing stated: Kidney combines with Water and salty taste. Zhang Zhicong stated: North generates Cold, Cold generates Water, Water generates Salty, Salty generates Kidney. Thus, salty flavors enter Kidney to nourish Kidney Qi. Zhang Jiebin stated: Salty transforms from Water. Ji's commentary: Kidney's inherent salty taste differs from *Zang Qi Fa Shi*'s recommendation of pungent food.
Sweet enters Spleen. Wang Bing stated: Spleen combines with Earth and sweet taste. New correction notes: *Tai Su* also states bland enters Stomach. Zhang Zhicong stated: Center generates Dampness, Dampness generates Earth, Earth generates Sweet, Sweet generates Spleen. Thus, sweet flavors enter Spleen to nourish Spleen Qi. Zhang Jiebin stated: Sweet transforms from Earth. Ji's commentary: Spleen's inherent sweet taste differs from *Zang Qi Fa Shi*'s recommendation of salty food.
This is called the Five Entrances. Regarding Five Colors: For Spleen disease, appropriate to eat rice, beef, malva, and dates. Zhang Jiebin stated: Below describes suitable flavors for Zang diseases. Spleen belongs to Earth, sweet enters Spleen, so sweet items are appropriate. For Heart disease, appropriate to eat wheat, mutton, apricots, and wild leeks. Zhang Zhicong stated: Heart belongs to Fire, bitter enters Heart, so bitter items are appropriate. For Kidney disease, appropriate to eat sprouted soybeans, pork, chestnuts, and huos. Zhang Jiebin stated: Sprouted soybeans are soybean shoots. Kidney belongs to Water, salty enters Kidney, so salty items are appropriate. For Liver disease, appropriate to eat hemp, dog meat, plums, and garlic chives. Zhang Jiebin stated: Liver belongs to Wood, sour enters Liver, so sour items are appropriate. For Lung disease, appropriate to eat yellow millet, chicken meat, peaches, and scallions. Zhang Jiebin stated: Lung belongs to Metal, pungent enters Lung, so pungent items are appropriate. These five sections align with the Five Combinations in *Zang Sheng Cheng Lun* and Five Entrances in *Xuan Ming Wu Qi Pian*, using the inherent flavor of each Zang to treat its disease. Ma Shi stated: This discusses the compatibility of five colors and flavors, and the specific needs for each Zang disease. Yellow belongs to Earth, sweet flavor belongs to Earth, Spleen belongs to Earth; thus yellow color suits sweet, and Spleen disease (Spleen Qi deficiency) suits sweet grains/fruits/meats/vegetables to tonify. Red belongs to Fire, bitter flavor belongs to Fire, Heart belongs to Fire; thus red color suits bitter, and Heart disease (Heart Qi deficiency) suits bitter grains/fruits/meats/vegetables to tonify. Black belongs to Water, salty flavor belongs to Water, Kidney belongs to Water; thus black color suits salty, and Kidney disease (Kidney Qi deficiency) suits salty grains/fruits/meats/vegetables to tonify. Green belongs to Wood, sour flavor belongs to Wood, Liver belongs to Wood; thus green color suits sour, and Liver disease (Liver Qi deficiency) suits sour grains/fruits/meats/vegetables to tonify. White belongs to Metal, pungent flavor belongs to Metal, Lung belongs to Metal; thus white color suits pungent, and Lung disease (Lung Qi deficiency) suits pungent grains/fruits/meats/vegetables to tonify. This is the Five Entrances from *Xuan Ming Wu Qi Lun*. Yu Borong stated: Five grains nourish, five fruits assist, five animals benefit, five vegetables fill. Consuming flavors/aromas together supplements essence and Qi. Thus, five colors match five flavors with specific suitability. Five Zang internally match Five Elements, externally match five colors. Five flavors enter Stomach, each going to its preference, fluids travel their paths to nourish Five Zang. Hence, Zang diseases follow the suitability of five flavors.
Liver color green, appropriate to eat sweet. Rice, beef, dates, malva are all sweet. Heart color red, appropriate to eat sour. Dog meat, hemp, plums, garlic chives are all sour. Spleen color yellow, appropriate to eat salty. Soybeans, pork, chestnuts, huos are all salty. Lung color white, appropriate to eat bitter. Wheat, mutton, apricots, wild leeks are all bitter. Kidney color black, appropriate to eat pungent. Yellow millet, chicken meat, peaches, scallions are all pungent. Ma Shi stated: This discusses suitable flavors for Five Zang diseases, treating from their distressed states. *Su Wen · Zang Qi Fa Shi Lun*: Liver suffers urgency, urgently eat sweet to relax; Heart suffers laxity, urgently eat sour to astringe; Spleen suffers dampness, urgently eat bitter to dry; Lung suffers upward Qi reversal, urgently eat bitter to drain; Kidney suffers dryness, urgently eat pungent to moisten. At the end, it says: Liver color green, eat sweet (glutinous rice, beef, dates, malva); Heart color red, eat sour (adzuki beans [Benjing calls hemp], dog meat, plums, garlic chives); Lung color white, eat bitter (wheat, mutton, apricots, wild leeks); Spleen color yellow, eat salty (soybeans, pork, chestnuts, huos); Kidney color black, eat pungent (yellow millet, chicken meat, peaches, scallions). Previously it said Spleen suffers dampness, eat bitter to dry, yet here says Spleen color yellow, eat salty. Qiyuanzi explained: Investigating this suitability relates to adjusting mechanisms. Kidney is the gate of Stomach; Spleen and Stomach combine, so saltiness is borrowed to soften and benefit the gate. When the gate is open, Stomach Qi flows, grain Qi transforms. Thus, Spleen flavor differs from other Zang organs. This section matches *Su Wen*. Zhang Zhicong stated: *Zang Qi Fa Shi Lun*: Liver suffers urgency, eat sweet to relax; Heart suffers laxity, eat sour to astringe; Spleen suffers dampness, eat bitter to dry; Lung suffers upward Qi reversal, eat bitter to drain; Kidney suffers dryness, eat pungent to moisten. Color is the brilliance of Qi. Relaxation, urgency, dryness, dampness indicate disharmony of Zang Qi. Five Zang have five Qi distresses, so five flavors are used to regulate, using Yin to harmonize Yang. My view: Spleen suffers dampness, eat bitter to dry, yet Spleen color yellow, eat salty (soybeans, pork, chestnuts, huos). Spleen is extreme Yin within Yin, governing damp Earth Qi, preferring dryness and disliking cold-damp, so bitter is used to dry. However, irrigating the four Zang requires moist Earth Qi to flow, so salty is also used to moisten. Thus *Yu Ji Zhen Cang Lun*: Spleen is Earth, solitary Zang irrigating four sides. Flowing like water indicates excess, disease external, so urgently eat bitter to dry. Beak-like indicates deficiency, disease internal, like dark-beaked birds, stagnant and immobile, so eat salty to moisten and irrigate. Spleen is Earth Zang, located centrally; lacking neutral Qi leads to excess or deficiency, hence two suitable flavors.
*Ling Shu · Wu Yin Wu Wei Pian*: Upper Zheng and Right Zheng are the same. Grain: Wheat. Animal: Sheep. Fruit: Apricot. Hand Shaoyin Zang Heart. Color: Red. Flavor: Bitter. Season: Summer. Ma Shi stated: Upper Zheng and Right Zheng refer to people with Fire tones. Among five grains, animals, and fruits, wheat, sheep, and apricots belong to Fire, suitable for Fire-tone people to regulate. Zhang Jiebin stated: The following five lines describe inner Zang matching seasons, colors, and flavors. Zhang Zhicong stated: This section uses five flavors of grains, animals, and fruits to nourish people of five tones and twenty-five variations. Left/Right/Tai/Shao vary from tone changes. Upper Zheng is Hand Shaoyin person; Right Zheng is Left/Right/Upper/Lower Hand/Foot Taiyang persons. Upper Zheng same as Right Zheng means citing one to generalize four. Four variations originate from five tones, so five flavors regulate five tones, and four variations are regulated by these five flavors. Wheat matures in Summer, Fire grain; Si-Wu-Wei form Fire bureau; Sheep is Fire animal; Apricot is red and bitter, Heart fruit. Classic states: Five grains nourish, five fruits assist, five animals benefit. Flavor returns to form, Qi returns to essence. Thus, for deficiency of five-tone forms and twenty-five variation forms, tonification with flavor is needed. Upper Zheng in Qi is Hand Shaoyin, in Zang is Heart, in Color is Red, in Flavor is Bitter, in Season is Summer, the master of five tones. Right Zheng transforms Yin to Yang. Qiu Rulin stated: Checking previous and later chapters, no acupuncture terms appear, so regulating Right Hand Taiyang Up...